The second lash of Alazonomastix, laid on in mercie upon that stubborn youth Eugenius Philalethes, or, A sober reply to a very uncivill answer to certain observations upon Anthroposophia theomagica, and Anima magica abscondita

Observ. 3.

Here thou wouldst fain carp at my Hymne of Humility and Charitie, but thy pride and unchristian bitternesse onely makes thee grin at it, it representing that which is so contrary to thine own nature. But here is nothing said to any purpose, and therefore 'tis to no pur∣pose to apply an answer. As for thy cavills against those expressions of mine, that we are to measure our wisedome by unprejudicate reason, by humility and purity of mind, and not by de∣votion; the sense is, That we are to try how wise we are, or how safely we may conclude our selves to be wise, by examining whether we have put off all prejudice, and use our rea∣son impartially, whether we be humble and set free from all corruption of Flesh and Spi∣rit. For by these we may better and more safely conclude that we have used our under∣standing aright, and are not mistaken in what we conceive, then by long, or hot, or humo∣rous devotions, such as men seem but to play with God in, and rather shew the world what fine heats they have, then heartily desire the true good from him, whom they seem to so∣licite

for it. But thou art so galled with the sense, that thou wouldst fain revenge thy self upon the words.

In what sense I call the disciples of Aristo∣tle orthodox, any body that hath any wit and urbanity in them may easily discern, and then my praises of Plato and Des-Chartes may con∣sist very well with this passage.

But as for Scaligers making use of Aristo∣tles text to make good Athanasius his Creed, I will be very fair with thee, Phil. He did first beleeve firmly, that there is such a Trinitie, and then made Aristotle speak to that purpose. Now do thou but first prove strongly thy Philosophicall positions by Reason, and then I give thee leave for further countenance to call in Moses his text.